Why Saying Thank You is the Key to Spiritual Growth
This podcast delves into the profound theme of acknowledging the divine in our lives, emphasizing that true gratitude opens the door to deeper connections with others and with God. The discussion explores the significance of Chanukah as a time for thanks and recognition of the miracles in our lives, highlighting how this practice fosters relationships and a sense of community. The conversation moves into the concept of Shabbos as a powerful opportunity to experience unity consciousness, contrasting the multiplicity of the weekdays with the singularity of Shabbos. Listeners are encouraged to reflect on the transformative power of Shabbos, which serves as a reminder of our connection to the divine and to one another. The episode culminates in the idea that maintaining this unity throughout the week can lead to a more fulfilling life, ultimately touching on the teachings of Rabbi Nachman and the importance of community in spiritual practice.
The podcast episode opens with a vibrant discussion on the significance of gratitude during Chanukah, emphasizing the theme of hoda'ah, or acknowledgment. As the speakers delve into the essence of Chanukah, they explore how expressing gratitude connects individuals to something greater than themselves, fostering relationships with others and with God. The episode highlights the transformative power of thankfulness, contrasting it with the self-centeredness of narcissism. The conversation progresses to the concept of halacha, viewed as a guiding force in life, akin to a bride leading her groom toward a fulfilling relationship with God. Through various analogies, including childbirth and the role of the tzadik as the heart of the community, the speakers illustrate how challenges can lead to deeper connections and spiritual growth. This intricate interplay between acknowledgment, connection, and the divine is woven throughout the discussion, culminating in an exploration of the nature of truth and how it manifests in our lives through prayer, Torah study, and the pursuit of unity within the multiplicity of existence.
Takeaways:
- The essence of Chanukah is to express gratitude for the miracles God performed throughout history.
- Acknowledging others is key to building connections; thankfulness opens pathways to relationships.
- Halacha serves as a crucial guide for living according to God's will, embodying truth in our actions.
- Childbirth symbolizes the intense energy focus during moments of stress, leading to new life.
- The unity of Shabbos provides clarity and peace, contrasting the chaos of the six weekdays.
- Understanding God's oneness requires embracing the multiplicity of creation without losing sight of unity.
Transcript
Boluch Hashem 10 Yonah Bez learning Rabbi Nachman, bright and early.
Speaker A:The best way to start the day.
Speaker A:Let's go and give a broad overview of everything we've said so far.
Speaker A:Besiyata the Shemayim.
Speaker A:So we said that the days of Chanukah, lahoyda, salah Chanukah is about giving thanks.
Speaker A:Thanks for the miracles that Hashem did for us.
Speaker A:Thanks for the miracles of the war, thanks for the miracles of the Pach Shemin.
Speaker A:And we said, when you're able to say thank you, as opposed to a narcissist who lives inside themselves, when you're able to say thank you, you're acknowledging that there's something that's beyond you, which essentially means that I'm able to connect to that person.
Speaker A:If I could thank my chavrusa for his geshmaka pshat in Rashi, then I'm acknowledging that there's somebody beyond me that's helping me and I become close to that person.
Speaker A:If I can't even acknowledge them, then how is there any connection?
Speaker A:So we said, chanukh is all about huda, acknowledging, getting out of oneself, acknowledging.
Speaker A:And then we said that all of that is the pleasures of the world to come.
Speaker A:The shashua oylam haba.
Speaker A:What are we going to be doing in halam haba?
Speaker A:We're just going to be acknowledging and getting close to g D.
Speaker A:Acknowledging more that we depend on you, God.
Speaker A:We need you acknowledging it deeper and deeper.
Speaker A:All of learning Torah is a process of acknowledging.
Speaker A:And then we said, what is an absolute example of acknowledging God in a very fundamental way is halacha.
Speaker A:Because halachah says to me, this is how I should live.
Speaker A:It's guiding me.
Speaker A:That's halacha.
Speaker A:We said, halacha is halichah, the way that you go in this world.
Speaker A:Halacha is hakalah is the bride.
Speaker A:We said, that's the pleasures of the world to come.
Speaker A:Kut shebi chintei, that connection between the bride and the groom.
Speaker A:And then we said, oh, obviously this is everything to do with easy childbirth.
Speaker A:Remember, Ravnach makes moves.
Speaker A:So we said, what does that mean?
Speaker A:So we said in the same way that when there's a stress in the body, so all the blood courses to the heart, the blood courses to the heart and the extremities get cold because the heart is helping to protect the essential organs.
Speaker A:So we said that process of all the extremities coming inwards is the process of what we call going to a tzadik because whenever there is a challenge, let's say in the community, we'd always run to the tzadik.
Speaker A:We'd run to the righteous person because he's like the heart of the nation.
Speaker A:We're all different parts of the body, and the tzadik is like the heart of the nation.
Speaker A:So we're all running to the tzadik.
Speaker A:And there's where the tsar comes in.
Speaker A:That's where there's a pain.
Speaker A:The heart is feeling this pain.
Speaker A:That's where the heart starts beating very fast when there's a pain.
Speaker A:So it's like us running.
Speaker A:So not only does the heart feel this challenge, he's getting the experience of all the people running to him.
Speaker A:But we said when that challenge passes and then you give thanks, so then all of the blood goes back to normal functioning again, starts coursing around the body in a normal way.
Speaker A:We said the same thing happens with childbirth.
Speaker A:Childbirth is when all the energy rushes to the womb and there's a stress at that moment in the womb.
Speaker A:And then as that stress is coming to its climax, a child is born.
Speaker A:And we said that the body limbs become cold at that point.
Speaker A:So nice to see you.
Speaker A:At that point, the body limbs become cold because all of the energy is getting focused on that area.
Speaker A:And we said that that stress allows life to come forth.
Speaker A:And we said that's the process of giving tzedakah.
Speaker A:Tzedakah means I'm giving in a way that I'm allowing the tzadik to learn Torah and birth new halacha into the world.
Speaker A:And when that new halakha is coming to the world, then it makes the talukha, all the blood, go back to normal functioning.
Speaker A:And not only does the person not lose his money, he allowed birth to happen.
Speaker A:And then we said all of that is connecting us to something called truth.
Speaker A:What is Emis?
Speaker A:So we said this is where we started to get into Kabbalah.
Speaker A:And we said, may Hashem help us to understand Rab Nachman.
Speaker A:And we said that there's three names of God.
Speaker A:And these three names of God, Kel, Elokim and Havaiah.
Speaker A:These are the three names that represent the qualities of truth in the world.
Speaker A:And we said each of these three names correspond to three parts of our life.
Speaker A:Kel corresponds to Tefillah.
Speaker A:And by tefillah we mean because it says that Hashem called Yisrael Kelsey, which means that the truth that we have the power through our davening to change reality, understanding that that's truth not to think I'm at the whims of the world.
Speaker A:Oy vey.
Speaker A:What's going to be like?
Speaker A:Rav Rasman said yesterday as Char Bekashti, My sword and my bow.
Speaker A:They said the sword is that which offend even without doing very much.
Speaker A:A sword is very sharp and penetrating without much effort.
Speaker A:That's like the shman esre and our fixed filas.
Speaker A:But Kashti, my bow is something you have to aim.
Speaker A:We said, that's the rainbow.
Speaker A:That's the rainbow.
Speaker A:Aramban said, why is the rainbow like this?
Speaker A:The rainbow was a sign.
Speaker A:Was a sign to signify that Hashem would not destroy the world again.
Speaker A:So why is the rainbow upside down?
Speaker A:Like it's like a.
Speaker A:Like an unhappy face.
Speaker A:The rainbow should be the opposite, should be like a happy face, like a smiley face.
Speaker A:I will not destroy the world smile.
Speaker A:Why this way?
Speaker A:It's like a sad face.
Speaker A:So we said one of the reasons is because the rainbow is like a bow pointed this way, that we're shooting up to Shemayim, the arrows of our tefillahs.
Speaker A:And these are our personal back koshas.
Speaker A:Hashem, please help us.
Speaker A:But these are your own organic hisbodedus moments where you're just talking to Hashem in your own words.
Speaker A:And that's the truth of the name of Kel, that we affect reality through our tefillas.
Speaker A:And then we said the next name is Elokim and Elohim is Torah.
Speaker A:Elohim means Rav.
Speaker A:It means to teach, like the Targum taught us.
Speaker A:And it's the truth that the Torah is the guidebook for reality.
Speaker A:And then we said the next name was Havaya Yudkei VAV kei.
Speaker A:And what was Havaya connected to?
Speaker A:Everybody's favorite topic, Shidduch.
Speaker A:Nobody forgets that one Shidduchim.
Speaker A:Because we see by shidduchem that it says that me hashem yudkevav KE yatza adav'that this must have come from God, this must have come from G D.
Speaker A:And the truth of shiduchim, what's the truth of shidduchem all about?
Speaker A:What do we say is that bringing souls together and that Hashem is organizing every time you meet somebody doesn't just mean boy meets girl, means every time you meet somebody.
Speaker A:You meet somebody on the train, you meet somebody on the bus, somebody walks into the beis hamedraj, you get a call at the office from somebody.
Speaker A:Those are all Shidduchim.
Speaker A:Hashem is organizing and creating these Meetings between people.
Speaker A:And don't think like, oy vey.
Speaker A:This was not what needed to happen.
Speaker A:Every single shidduch, every single encounter that happens is hashem organizing this whole world.
Speaker A:So he said those three powers, those three names, are the distilled essence of truth.
Speaker A:And then we want that emes to flow into our words, that we should be men of truth, women of truth, people of truth.
Speaker A:Yeah.
Speaker B:Can I ask you something?
Speaker B:Why it's not like without or hesed?
Speaker B:Because Birken would say the world stands in three things.
Speaker B:Tefillah, Torah, and hesed.
Speaker B:I think it would be more logically if the name UK va k means like hesed.
Speaker B:No, just with your wife or with a woman.
Speaker B:With everything.
Speaker B:With everyone.
Speaker B:With all the Jewish means, like chesed being a good person, a good guy, a good Jew with everyone, you know?
Speaker A:So part of shidduch, miz chesed, Yudkei VAV kein is tiferas.
Speaker A:We said that kel is chesed, kel kole kel is chesed.
Speaker A:And elokim is gevurah.
Speaker A:And yudkei vavka is tiferas is the blending together is that every single person that I meet, there's a reason for that.
Speaker A:There's a reason.
Speaker A:There's a deep reason for that.
Speaker A:And that we always say that when you get to the world of tiferas, you get to a world of beauty, you get to a world of art, you get to a world of music for the musicians in the room, you.
Speaker A:That's right, Rabbi.
Speaker A:So it's going to drop some new stuff soon.
Speaker A:You'll see good stuff.
Speaker A:That when human beings are meeting each other and when you start to see that when I met that person, you know, what's music all about, is that you play the right notes.
Speaker A:Rab Nachman talks a lot about music.
Speaker A:That you ever listen to a song and, like, the guitarist hit the wrong note, you're like, yeah, like, okay, moving on.
Speaker A:It's like, ooh.
Speaker A:If you're a musician, especially like, oh, no way.
Speaker A:Oh.
Speaker A:He's like, oh.
Speaker A:I go like, oh, wrong note.
Speaker A:Like for us old fish guys, like when Trey.
Speaker A:Trey is like, almost the best guitarist ever.
Speaker A:You know what I'm talking about?
Speaker A:Trey.
Speaker A:Trey Anastasia.
Speaker A:Trey, Next level guitar.
Speaker A:You don't know Trey?
Speaker A:What's fish?
Speaker A:Fish?
Speaker A:What's fish?
Speaker A:What are you gonna.
Speaker A:Whatever.
Speaker A:Where are we?
Speaker A:You know, my goodness.
Speaker A:I could be your zadie.
Speaker A:I guess.
Speaker A:So it's a band, Fish with a ph.
Speaker A:Okay.
Speaker A:For another time.
Speaker A:But the.
Speaker A:The guitarist, the lead guitarist, I'd like them to come for Shabbos.
Speaker A:Also, there's a bunch of Yidd in there.
Speaker A:The lead guitarist is a very talented guitarist.
Speaker A:So phenomenal.
Speaker A:But there have been times where he hits the wrong note.
Speaker A:And so for those that are, like, really meticulous in listening to fish that, like, they look at the music with, like, a finely tuned scalpel and they're, like, dissecting everything.
Speaker A:And if that wrong note hits, it's just like, oh, no.
Speaker A:Because music is about how can I balance choosing the right notes from the ones that I shouldn't.
Speaker A:It's that fine balance when everything is perfectly balanced.
Speaker A:It's beautiful.
Speaker A:So Hashem, though, is always making the world in a way that he's organizing the right notes, the right people, the right situations.
Speaker A:We don't always see that.
Speaker A:We think this is the wrong thing.
Speaker A:This is not what I want when it comes to shiduchim.
Speaker A:The emes of shiduchim is such that it's yudkei vav kei that it's exactly what you need at this time in your life to meet that person.
Speaker A:And Hashem is always organizing that.
Speaker A:He's organizing these connections.
Speaker A:So it's starting to think and meditate on that, that things aren't a bidiyevid, like we said.
Speaker A:It's not like, oh, if it would have been better if that guy didn't walk in the room right now.
Speaker A:He did, though.
Speaker A:Hashem organized that to happen.
Speaker A:So it's getting into yudkei VAV kei of understanding there's a reason why all that has happened, and that's emes.
Speaker A:And then we said that that emes will come into Ravnapin explained to us there's four parts of speech.
Speaker A:Four parts of speech means that every single thing that we say ever fits into one of these four parts of speech.
Speaker A:What are the four parts of speech?
Speaker A:Dibershel tzedakah, which means I'm saying words that are words of giving.
Speaker A:Whether that's I'm helping somebody, whether that's I'm giving some inspiration to somebody who's feeling down, I'm strengthening somebody.
Speaker A:Whether that means that I'm helping my wife, my kids, my chavrusa.
Speaker A:I'm saying words of tzedakah, something that will help somebody else.
Speaker A:Then we said the next category is words of teshuvah, that I'm saying words of teshuvah.
Speaker A:Teshuvah means that I'm speaking to G D and saying, I want to be better, I want to change my life around.
Speaker A:I don't want to be that same old guy that falls into those same old negative thought patterns.
Speaker A:I want to be better.
Speaker A:Hashem.
Speaker A:Right.
Speaker A:You could talk to a friend about chuvah also.
Speaker B:But that's helping him.
Speaker A:Meaning if I'm helping him, it's tzedakah.
Speaker A:But, like, sometimes I tell you guys I'm doing, like some group therapy right now.
Speaker A:I just get stuff off my chest.
Speaker A:And so that's like deeper of chuva.
Speaker A:Maybe it'll help you.
Speaker A:So it's also deeper of tzedakah.
Speaker A:But from my perspective, if I'm thinking about my own.
Speaker A:My own stuff.
Speaker A:So then this becomes like diburim of chuva, a Debra of chuva.
Speaker A:Then we said there's a third category of speech, which is called dibur shalashiris, which is the speech of ashirust, the speech of which is called ashiris karv la malchus, which is the speech of influence.
Speaker A:They said that's the speech of rich guys.
Speaker A:Now, doesn't necessarily mean rich guys per se.
Speaker A:It means influential people, People that have the ability and the power to influence.
Speaker A:And what are they influencing?
Speaker A:They're influencing the malchus, which means it's speech.
Speaker A:Somebody mentioned, like, Elon Musk, like, if he says something like, you know, back in the day, he would just tweet one word, like three letters, bit.
Speaker A:And all of a sudden they'd see bitcoin.
Speaker A:Like.
Speaker A:Like, that's pretty influential.
Speaker A:You just put three letters into a screen, and all of a sudden, like, it pumped the price globally of this crypto.
Speaker A:That's.
Speaker A:That's.
Speaker A:That's a rich, influential man says something doge.
Speaker A:Pump it to the moon.
Speaker A:Unbelievable.
Speaker A:Like, that's diba shelashiriz.
Speaker A:That's very powerful.
Speaker A:Debra.
Speaker A:He just said a word nowadays Arasha Tevis.
Speaker A:He just said, you know, that's it.
Speaker A:He just said, it's very powerful.
Speaker A:It's like pushing the world in certain ways.
Speaker A:And it says that dibrevashiras, people who have the diba vashiris are usually articulate people.
Speaker A:That malchus governments and people like people who have diber shelashiras, people that are articulate people and that can convey ideas in an articulate, powerful way.
Speaker A:Those people, the government and the malchus is always, like, interested in them.
Speaker A:They want those people around not only because they're powerful and influential and they have money, but they just have this way of, like, pushing and influencing through their words.
Speaker A:And we hope that the deba of ashirs is going to good things that a person sang.
Speaker A:That's why we Said, you need the three categories of EMEs to be able to infuse your debur of ashirus especially.
Speaker A:And then we said the fourth category is the dibesh al malchus is actually speech of the king himself, which is when somebody is the leader himself.
Speaker A:And he's now saying the words he's now influencing based on the Debra of shears.
Speaker A:He's now saying, we should do it like this and not like this.
Speaker A:We should run the company like this.
Speaker A:This would be like the CEO himself.
Speaker A:He's now saying the words of dibur of Malchus and is now.
Speaker A:And this could be you and your chavrusa.
Speaker A:You're paskoning.
Speaker A:Should we see this rash again?
Speaker A:You're like, yes, that's a Deborah of malchus Shudu Chazara.
Speaker A:Yes, right.
Speaker A:What does King Solomon say?
Speaker A:The wise man's heart is on his right and the fool is on his left.
Speaker A:So one of the simple p'shim is that the wise man's heart is on his right.
Speaker A:Because we say the yetzer tov is on the right side of the heart and the yetzer har is on the left side of the heart.
Speaker A:Metaphysically.
Speaker A:But I one time heard a pshat that leyv Yamin is for the chacham.
Speaker A:The wise man always goes to the right side.
Speaker A:He's always looking at.
Speaker A:What did we just learn on the daf that's on the right?
Speaker A:The daf that's on the right is always Hazara.
Speaker A:The daf that's on the left is always let's go vaitar.
Speaker A:Let's just go vaitar.
Speaker A:No, no.
Speaker A:I'm sure we know the Peshat and Raj.
Speaker A:I don't think we do.
Speaker A:No, no, just vaitir, vaitar.
Speaker A:So the wise man is always going to the right side.
Speaker A:Can we just see this again to like chap what the pshat was.
Speaker A:And the fool is always going, no, no, I'm sure we got the pshat.
Speaker A:Let's just.
Speaker A:Let's go on vaitim, you fool.
Speaker A:You don't really know it.
Speaker A:So the Debra of Malchus is the psaq is Paskanim.
Speaker A:And then we said, this shlemis, this shlemis comes through lash and kaidish, through Lashan kaydish.
Speaker A:Because lashan kadish is the original speech of creation.
Speaker A:And we explained that some people only would speak lash and kadish, especially on Shabbos.
Speaker A:And then we said, this is the unity of Shabbos.
Speaker A:That shabbos is the day that we come into a complete state of unity consciousness.
Speaker A:And this is what we're up to.
Speaker A:Okay?
Speaker A:We're up to vav, my dear friends.
Speaker A:And we're going to speak today about Aristotle.
Speaker A:Okay, we're up to the part of Aristotle.
Speaker A:Thank you, Yosef, very much.
Speaker A:Dibur of tzedakah, the Ali deshaimamshikim kedusha shil shabas leshesha semeachol.
Speaker A:Because during the six days of the week, we get mixed up.
Speaker A:During the six days of the week, we get farblonjud.
Speaker A:During the six days of the week, we get caught up in what's called the eitzadas toyvorah.
Speaker A:We get confused.
Speaker A:We get confused.
Speaker A:We get lost in the sauce of our work, of our job.
Speaker A:70 hour work weeks.
Speaker A:70 hours.
Speaker A:You want to be in Big LA?
Speaker A:That's nothing.
Speaker A:That's just the.
Speaker A:That's the low level position.
Speaker A:You got to be putting in.
Speaker A:How many hours?
Speaker A:80, 90, 70 hours, rookie.
Speaker A:So the six days of the week are confusing and the six days of the week are filled with what's called malacha, the lamatess malachas.
Speaker A:Now, ravnosin that we're learning outside on the porch on Monday, Tuesday, Wednesdays, Ravnoson goes into a very big piece about that.
Speaker A:During the six days of the week, essentially what happened was in the Garden of Eden, when the snake put the venom into Odom and Chaveh, essentially what he did was he said that you're going to become confused when you go to work now you have to work in this world, but you're going to get lost in your work, you're going to become confused.
Speaker A:You're not going to be able to prioritize and know how to handle the six days of the week.
Speaker A:That's really the.
Speaker A:Through the sweat of your brow, you're going to eat bread, you're going to get lost in your work.
Speaker A:And that's why we have Shabbos.
Speaker A:We have Shabbos that you don't fully get lost.
Speaker A:But during the six days of the week, there's a real challenge of not getting lost in something we're going to learn about called the pu'ulis mishtanis.
Speaker A:The pulis mishtanis means when Hashem made the world, he made the world with a lot of multiplicity.
Speaker A:The idea was that Adham would go into Shabbos and Shabbos would be such a penetrating experience that it would be able to shine into the six days of the week so strongly that he would never get Lost in the six days of the week.
Speaker A:What happened, though, was when he ate from the eights of as Toyvara, he was lowered and he became confused.
Speaker A:And then once Shabbos ended, that first Shabbos, it got dark.
Speaker A:When did Adam eat from the eight sadas?
Speaker A:He ate ere of Shabbos.
Speaker A:Now, how many hours was Adam in the garden?
Speaker A:He was 12 hours heir of Shabbos, and he was 24 hours on Shabbos, which means he was 36 hours.
Speaker A:36 hours he was in the garden.
Speaker A:After he ate, Hashem said, I'm going to remove the clarity from the world, but I'll let you keep it through Shabbos as a gift.
Speaker A:You should know when Shabbos is ending.
Speaker A:I'm going to remove this light.
Speaker A:So Adam ate.
Speaker A:He was in a world of light.
Speaker A:He ate.
Speaker A:Shem said, you're going to be reduced.
Speaker A:You're not going to see the world in a clear way anymore.
Speaker A:That then goes.
Speaker A:Hashem said, but I'll give you Shabbos.
Speaker A:So the light continued 12 hours of ER Shabbos.
Speaker A:It didn't get dark that Friday night.
Speaker A:It stayed light.
Speaker A:I don't just mean a physical night.
Speaker A:It stayed light.
Speaker A:And then on Motzi Shab, this was the first time all of a sudden it started getting dark.
Speaker A:Odham thought the world was ending.
Speaker A:That's why he made fire.
Speaker A:That's the fire of Havdala was.
Speaker A:Odom was scared.
Speaker A:He was scared the world was ending.
Speaker A:So he made fire.
Speaker A:The fire that we look at with our fingernails.
Speaker A:He put the thumb behind.
Speaker A:You look at your fingernails.
Speaker A:Okay?
Speaker A:Some people go like this, this, and only do one hand.
Speaker A:But definitely everyone says the thumb is behind.
Speaker A:It's not like the thumb is behind.
Speaker A:And that moment of us looking at the fire in our fingernails is that our whole body used to be like this.
Speaker A:Translucent, meaning the fingernail is an interesting thing because it's clear, but it covers.
Speaker A:So it's a klippa, but it's a klippa that shines at the same time.
Speaker A:So Odham's body used to be a body, but his body was clear in such a way that it didn't block the soul's light.
Speaker A:The light of the soul was shining out after Odom ate from the eight Sadas and Shabbos is ending.
Speaker A:So his body now became physical and he became confused.
Speaker A:Who am I?
Speaker A:Am I the soul or am I the body?
Speaker A:And the remnants of what our body used to be like is in our fingernails.
Speaker A:And that's why Melte Shab is exactly when now the world is getting dark.
Speaker A:We look at our fingernails, we see the fire in our fingernails, we remember what we used to be.
Speaker A:And we're essentially saying we don't want to be scared as the six days of the week are approaching, and we want to make sure that we don't get lost in the sauce of the six days of the week.
Speaker A:So says Rabnachim, v'ali desen yis gali ahtis haposha.
Speaker A:If I can bring Shabbos, if I'm able to bring Shabbos, the or of Shabbos into the six days of the week, then I won't lose track of G D.
Speaker A:So the whole job of Shabbos is that I'm shining the light of Shabbos into the six days of the week.
Speaker A:So it says, rabnachi b'esheshas yeme acholo heim p'ulus mishtan, the six days of the week.
Speaker A:What's called puulus mishtanos.
Speaker A:What does it mean?
Speaker A:Puulus mishtanos.
Speaker A:So he says, when Hashem made the world, every one of the days of the week, he made different things, right?
Speaker A:What did he make on the first day of the week?
Speaker A:He made light and darkness.
Speaker A:He also made the arba yis sayyidus eish.
Speaker A:So he made a lot of stuff.
Speaker A:All of a sudden, the world is.
Speaker A:There's a lot going on.
Speaker A:What did he make the second day?
Speaker A:What did he make day two?
Speaker A:He made the raqiya.
Speaker A:Made the raqiya and then he split the water.
Speaker A:Hamav dil bin maim lamayim.
Speaker A:Now we see things are splitting.
Speaker A:We're not only seeing individual items, we're seeing items themselves splitting.
Speaker A:Things are now spinning out.
Speaker A:We're seeing a lot of multiplicity.
Speaker A:What did he make on the third day?
Speaker A:On the second day, he also made very exalted malachim.
Speaker A:All types of malachim, all types of spiritual beings.
Speaker A:On the third day, he made the dry land, and he made the water and the trees and the herbs.
Speaker A:What did he make on the fourth day?
Speaker A:Made the luminaries, the sun and the moon and the stars, which is interesting because it says that there was light in the beginning.
Speaker A:So what was that?
Speaker A:If the sun was only made on the fourth day, then what kind of light was made on the first day or so?
Speaker A:The Orient sof is Hashem.
Speaker A:It's a different light.
Speaker A:It's the light that we're going to call the orhagon, the light that was concealed.
Speaker A:It's a light that's going to come out on Hanukkah.
Speaker A:When you light your candles, it's a different light.
Speaker A:It's not sunlight.
Speaker A:It's the light of the neshama.
Speaker A:It's that light.
Speaker A:It's a spiritual light.
Speaker A:When we say that like, ah, this is like a licht giyid, he's like, he has a lot of light, someone shining.
Speaker A:He don't mean that.
Speaker A:Like I said, like, he's got a lot of coconut oil on his face and like, it's like, it's like just shining in the wrong way.
Speaker A:And it's just like when you're in the studio and they put the big lights on and it's just like, it's just too.
Speaker A:It's just too much light.
Speaker A:It means that there's an inner light.
Speaker A:Like when you see somebody that's shining with light, their eyes are filled with light.
Speaker A:You could see there's a je ne sais quoi.
Speaker A:There's something there that is just.
Speaker A:That's the aura of the first day.
Speaker A:But that aur that lets you see from one end of the world to the other, that's a spiritual light, lets you see into things.
Speaker A:That light Hashem said if that light gets out and the Roshayim take that light, then they can manipulate people g d for them with that light.
Speaker A:That's a light that's very, very powerful.
Speaker A:It's a spiritual light.
Speaker A:So that light Hashem hid that light away.
Speaker A:He hid that light away for the Tzadikim La salavoy.
Speaker A:But where did he hide it?
Speaker A:It's true.
Speaker A:It's for the Tzadikim in the time to come.
Speaker A:But if you could find where he hid it, then it's not so hidden away anymore.
Speaker A:So it says that he put that light into the Torah.
Speaker A:And that's why the Tzadikim in all the generations, they can access this or they could find this light.
Speaker A:And there were certain Tzadikim that spent a lot of time with this light.
Speaker A:Rav Natman is all about this or.
Speaker A:And in certain Yom Tovim, this light comes out.
Speaker A:Hanukkah is.
Speaker A:The whole of Hanukkah is about this or.
Speaker A:Or this light.
Speaker A:But we see that things are now being created in the world.
Speaker A:And on the fifth day, birds, fish and creepy crawlies.
Speaker A:On the sixth day, all the Behemoth and the Chayas and Odom.
Speaker A:So we see that as creation is moving on, a lot is being built.
Speaker A:And the question a person has to think about is, wait a second.
Speaker A:God is one shouldn't one just make more one?
Speaker A:Shouldn't one just generate more one?
Speaker A:God's unity should just make more one.
Speaker A:Why do we see that one is now creating multiplicity?
Speaker A:One should make more one.
Speaker A:Okay, you know who was dealing with this?
Speaker A:Aristotle.
Speaker A:How does one generate multiplicity?
Speaker A:And remember one?
Speaker B:The numbers.
Speaker B:The numbers start with the number one.
Speaker B:We have the number ten.
Speaker B:But ten is ten times one.
Speaker B:You know?
Speaker B:Not because ten exists, one don't exist, or you have ten ones.
Speaker B:No, because that's a big contradiction.
Speaker B:Big contradiction.
Speaker B:But at the same time, same time, the number 10, it's created by our multiplicity.
Speaker B:It's created with a lot of copies of the number one.
Speaker B:The unity of God creates the multiplicity in the world and other things used all the things we see in the world have a little of God.
Speaker B:I don't know a little or a lot of God, but everything we can see in our life have a little piece of God or something that God said, I want this class is going to be created.
Speaker B:I want the rabbi is created.
Speaker B:So I will give the rabbi 1% of me or something, the table, the pencil, whatever.
Speaker A:God is infinite.
Speaker A:How does infinite then come into finite creation?
Speaker A:Infinite.
Speaker A:So this is, I think, the Zohar.
Speaker A:This Zohar is so moving.
Speaker A:This Tsar will sums so much up that desire says this God, you are one.
Speaker B:Rabbi say that because you have the essence of God.
Speaker B:Yes, it's infinite, it's unlimited.
Speaker B:You can never understand that because you are limited, you know?
Speaker B:But at the same time, we have the revelation of God, it's different.
Speaker B:The essence of God that's only.
Speaker B:And the revelation of God.
Speaker B:The revelation of God we have in this world, it's something it's.
Speaker B:We can maybe imagine.
Speaker B:Because the Torah say God have fingers and have a hand.
Speaker B:And he is happy, he's sad, he's crying, whatever.
Speaker B:So it's the essence of God.
Speaker B:It's only your death and then it's the God revelation that human can see.
Speaker B:Because if I tell you, you as a Jew need to believe in a God you don't know.
Speaker B:How is the God?
Speaker B:Why?
Speaker B:What's the God look like?
Speaker B:You have no idea.
Speaker B:How does he think?
Speaker B:You know nothing.
Speaker B:You cannot believe in God, so you have the essence of God and you have the revelation of God that it's something you can try to imagine.
Speaker B:That's why the Torah says God have fingers and have a body, and the human is greater with a shape like God and everything.
Speaker A:So maybe just to help us have a connection.
Speaker B:Of course.
Speaker B:And then we can understand everything in the world.
Speaker B:Where we see how a letter of God, say, the only way to connect with God, it's when you see, when you appreciate everything that exists every.
Speaker B:If you appreciate every everything that exists right now in the world, you got to connect with God.
Speaker B:If you are the priest, you can connect with God.
Speaker A:It's still.
Speaker A:It's all.
Speaker A:It's beautiful.
Speaker A:But how does the infinite generate finite things?
Speaker A:This bottle is not this cup of coffee.
Speaker A:How does it make separate finite things?
Speaker A:God is one.
Speaker A:I should just.
Speaker A:Everything should just shine.
Speaker A:God.
Speaker A:How could it be that it doesn't?
Speaker A:So here the Zayan, you are one God, but your one is not in a sequence of numbers.
Speaker A:So in that Zoyar, it says that God is one.
Speaker A:But when we think of oneness, don't think of one in a category of numbers, meaning one.
Speaker A:Like we always say, if you have one in your bank account, it's not a good thing.
Speaker A:You don't want one in your bank.
Speaker A:Again, that's not you.
Speaker A:One in number is the smallest number, but one in spirituality is the biggest number.
Speaker A:It's one in nothing else.
Speaker A:Everything is one.
Speaker A:It's all one.
Speaker A:So when we're talking about God's oneness, we mean God is the everythingness, one and nothing else.
Speaker A:There's only one.
Speaker A:So if God is the everythingness, how do we now have other.
Speaker A:This was exactly the problem that the philosophers were dealing with.
Speaker A:And Rab Nachman says, you're not going to be able to intellectually fully understand this.
Speaker A:Now.
Speaker A:You're going to see a very big thing in Rab Nachman, that there were philosophers that tried to understand this and say, yeah, of course.
Speaker A:Well, finite can't create itself.
Speaker A:You're born to a mother.
Speaker A:Yeah.
Speaker A:And she was born to a mother, to a mother, to a mother, to a mother, to a mother.
Speaker A:And how far back does that go?
Speaker A:Okay, well, what do you mean?
Speaker A:Adam Rishon is a very religious answer.
Speaker A:You're saying because there was a beginning, there's a beginning.
Speaker A:You can't say there was always mothers.
Speaker A:There was always mothers.
Speaker A:Let's just go back.
Speaker A:Mothers, mothers, mothers.
Speaker A:There was infinite mothers.
Speaker A:Why can't there be infinite sequence of mothers?
Speaker A:Because you can't have an infinite sequence of something because that would limit the infinite meaning.
Speaker A:You can't have say that there's this mother, because I can point her.
Speaker A:That's not infinite.
Speaker A:It's this one and not that one.
Speaker A:You're already limiting it.
Speaker A:Furthermore, if there was an infinite sequence of mothers, there'd already be all the mothers on the other side, but they're not born yet.
Speaker A:So the two major problems, we'd already be at the end of mothers.
Speaker A:You couldn't say the end of infinity.
Speaker A:And you can't have a sequence that's infinite because you can point to points along the scale along the.
Speaker A:So the answer is that it has to have a beginning that's not finite, which is infinite.
Speaker A:So now you get the quandary, which is, how do you have infinite logical reality?
Speaker A:But now there's undeniable points.
Speaker A:I see mothers.
Speaker A:So we have infinite is reality.
Speaker A:We have finite, which is undeniable because you see it.
Speaker A:But where are we in the infinite?
Speaker A:Are we inside the infinite?
Speaker A:Have we made space in the infinite?
Speaker A:Are we outside the infinite?
Speaker A:You can't be outside.
Speaker A:Where are you?
Speaker A:So that is a quandary that Kabbalah deals with.
Speaker A:Kabbalah is dealing with how the infinite is coming into finite reality.
Speaker A:That's a very big topic in Kabbalah.
Speaker A:Rab Nachman is going to, though, give you guidance that the way you're going to understand how the infinite oneness of G D expresses itself in multiplicity.
Speaker A:This is called Shabbos and the days of the week.
Speaker A:If you can fuse the unity of Shabbos into the days of the week, you're no longer fooled by the multiplicity of the week.
Speaker A:Yes, Yosef.
Speaker C:So as far as being fooled by the multiplicity, what do we say that, like, this world is like the alm of the Shikra, and like, we have like a veil of, like, multiplicity.
Speaker C:But like, that's really just like a luciary, like it really is all just one.
Speaker C:And like, the infinite is reality.
Speaker A:For sure, the infinite is reality.
Speaker A:But we see finite existence.
Speaker C:So, like, if you were to, like, I guess, put a light through a prism, you could like, refract out a rainbow.
Speaker C:But like, it really is.
Speaker A:So that's a muscle that the Mikubalim use.
Speaker A:They use a light going through a prism.
Speaker A:And you see all these colors.
Speaker A:Now, where are the colors?
Speaker A:The colors are multiplicity, right?
Speaker A:You see all these different colors.
Speaker A:Very beautiful, right?
Speaker A:The colors were in the light.
Speaker A:The colors were in the light.
Speaker A:When you just saw the light, you didn't see the colors.
Speaker A:Creation is a type of prism that is just revealing that which is in the light.
Speaker A:These are the types of analogies that they use in Kabbalah to understand that we're all in the unity of God.
Speaker A:We're inside the unity of G D.
Speaker A:That is not a contradiction.
Speaker A:So Rav Nachman is going to be guiding us in these topics now of how we could realize that we're really in the unity of God.
Speaker A:Even though you see differentiated colors, you're really all from the source of oneness.
Speaker A:The way the Rambam says it is very beautiful.
Speaker A:He says God knows creation because he knows himself.
Speaker A:You know, the lushon ha paz, the lushon hazava, the Rambam.
Speaker A:The Rambam will always say things in a very golden way.
Speaker A:God knows creation because he knows himself, that we're all inside of God right now.
Speaker A:Now he's saying if you try to figure this all out through, like philosophical means, you're going to be challenged.
Speaker A:He's going to use more analogy to experience these topics.
Speaker A:And practically what we're dealing with now is how to not get lost in the six days of the week.
Speaker A:Which means multiplicity.
Speaker A:That after Odham at the Eitzedas and the snake put in the veil.
Speaker A:The veil is the snake.
Speaker A:The snake confused us and made us have Suffolk.
Speaker A:That's the power of Amalek.
Speaker A:The confusion.
Speaker A:I don't know what is going good and what's Ra.
Speaker A:That's what it means.
Speaker A:It's the tree that connected me to Tov and Ra but made it confusing.
Speaker A:How do I go to work in a holy way?
Speaker A:How do I go into the six days of the week?
Speaker A:In a way that I can navigate it properly.
Speaker B:But if you can bring the light the other six days.
Speaker A:Yes.
Speaker B:What's going to make Shabbat special?
Speaker B:Shabbat is going to be a regular day.
Speaker B:Shabbat is the same like Monday.
Speaker B:Because I have the light of Shabbat in my morning day.
Speaker A:Yeah.
Speaker B:What Shabbat is in.
Speaker A:That's why we say Hayom yom shayni b'shabbos Hayom shalishi beshabas.
Speaker A:You want to infuse the light of Shabbos into the week.
Speaker A:And all the halachas really reflect this is that you're always buying things.
Speaker A:How did Bay Shammai buy food coming?
Speaker A:What do you mean?
Speaker A:It's Sunday.
Speaker A:What do you mean?
Speaker A:Lechov e Shabbos kodesh.
Speaker A:You've found a piece of wagyu.
Speaker A:You get the wagyu.
Speaker A:Kobe.
Speaker A:Kobe beef.
Speaker A:Lechovitch kodesh.
Speaker A:Yeah.
Speaker A:The whole week you're buying lechovitch kodesh.
Speaker A:And if you find a nicer piece of flay shiks on Monday, then you eat the first piece Lechov e Shabbos kodesh.
Speaker A:Because now you're freeing up a nicer Piece of leishiks lechavach.
Speaker A:And the whole week you're eating the chava Chavez Kodesh.
Speaker A:And Hashem pays us back for that.
Speaker A:Hashem pays you back in this world for sure, the next world for sure, the next world.
Speaker A:Buy for Shabbos Kodesh.
Speaker A:These are the things that are not in yecheshbim.
Speaker A:The more you spend on Shabbos kodesh, the more you'll get.
Speaker A:The more you spend, the more you'll get.
Speaker A:As long as you do it, you don't do it.
Speaker A:Like, I could buy some Macallan 50 and you know, just, you know, drink with the boys and talk about politics.
Speaker A:If you're sipping Macallan 50 and you're not saying divrei Torah and shiras v tish bochos, then that's not lechovid Shabbos.
Speaker A:That's lechovad your ego, that's lechavad your flesh.
Speaker A:Whatever, lechovid, whatever, lechovid your image.
Speaker A:That's all still.
Speaker A:Multiplicity, separateness, consciousness.
Speaker A:But if you go to the palace of the king and you go to the king's party, the king wants you to enjoy the feast, right?
Speaker A:That's exactly why he's bringing you to the feast.
Speaker A:Enjoy the feast.
Speaker A:There's only one stipulation.
Speaker A:When you go to the king's feast, remember that you're at the feast of the king, right?
Speaker A:The king's got like a bunch of guys in like a corner just like drinking.
Speaker A:So like the king's like, what do you got?
Speaker A:You're so like out.
Speaker A:You just, you just.
Speaker A:I want you to enjoy this whole thing.
Speaker A:In fact, the more you enjoy, the better.
Speaker A:Everything that's of cold tuv is on the table.
Speaker A:And the king has got the nicest stuff he's not putting out.
Speaker A:Like the king's palace is when the place of riches, there's no poverty there.
Speaker A:Like the beis hamikdash.
Speaker A:It's a makma has shiris.
Speaker A:The king's table is a makma shiris.
Speaker A:When you go to a fancy table, there's nothing like there's no low quality anything.
Speaker A:There's no five bottles for 100 shek, you know, like, sorry if that hit.
Speaker A:It's not even the fanciest bottles of it.
Speaker A:It's the nicest stuff.
Speaker A:It's every.
Speaker A:The nicest dishes, everything.
Speaker A:It's makum ashira ish.
Speaker A:It's just one stipulation.
Speaker A:Just make sure you are in the experience that you're with the king.
Speaker A:You're enjoying with the oar of the king.
Speaker A:You're singing with the king.
Speaker A:And the king is there, and he's leading everything.
Speaker A:The king.
Speaker A:And you're with the king.
Speaker A:The king says, enjoy everything.
Speaker A:And for that, the king says, you're coming to the party.
Speaker A:Buy anything.
Speaker A:And the king gives you his black card.
Speaker A:And he says, right?
Speaker A:And he says, just get what you need.
Speaker A:Get what you need.
Speaker A:Chava Shabbos.
Speaker A:Chavut Shabbos kodesh.
Speaker A:That unity.
Speaker A:If I'm so in the experience of the king, that's.
Speaker A:I gonna.
Speaker A:With tzadik on Shabbos is so important and so big.
Speaker A:Because when you're with Tzadik, the tzadik is so with the king.
Speaker A:Melach malchem alochem.
Speaker A:He brings you into the experience of being with the king.
Speaker A:Being by the tzadik on Shabbos is.
Speaker A:Is so moving.
Speaker A:And learning the words of the tzadikim on Shabbos.
Speaker A:Yeah, Adam.
Speaker A:The tzadik is Shabbos.
Speaker A:Tzadik is called Shabbos.
Speaker A:Tzadik is called Shabbos.
Speaker A:It's because the tzadik is always living with the king.
Speaker A:He's living in that unity consciousness.
Speaker A:And that's why in Shabbos, there's no more Malacha.
Speaker A:Because what's the malacha doing?
Speaker A:The malacha?
Speaker A:What's malachah?
Speaker A:Creative acts.
Speaker A:Creative acts.
Speaker A:Malachah is really you flexing your creative human powers.
Speaker A:That's a Malachi is not just work.
Speaker A:It's creative acts of work that really show your power.
Speaker A:So on Shabbos, all of that stops.
Speaker A:All Malachah stops.
Speaker A:There's no more pu'ulus mishtanas.
Speaker A:And you just come into an experience with the king.
Speaker A:You're just experiencing the unity.
Speaker A:It's no longer about your in yin anymore.
Speaker A:Hashem said, during the days of the week, I want you to build up my world.
Speaker A:But Hashem says, on Shabbos, there's no more multiplicity.
Speaker A:Hashem just stops.
Speaker A:Everything stops.
Speaker A:It's interesting.
Speaker A:In modern Hebrew, they call it like a strike, a shvita.
Speaker A:Somebody goes on strike, it's called Shabbos.
Speaker A:Like the workers say, we're not.
Speaker A:Whatever.
Speaker A:We're not driving the buses anymore.
Speaker A:So they say, it's a shvita.
Speaker A:We're having Shabbos.
Speaker A:Everything just stops.
Speaker A:Shabbos.
Speaker A:Shabbos is now the space that I come into clarity of what existence is.
Speaker A:That's why there's even halachas, that air of Shabbos.
Speaker A:You shouldn't do so much work because as you're getting closer to Shabbos, you're like this disengagement process of getting ready for just a unity consciousness Shabbos.
Speaker A:So Nachman says we can't fully wrap our mind around using our finite logical systems.
Speaker A:I totally understand how infiniteness is generating finite existence.
Speaker A:Rak aliude Shabbos.
Speaker A:But Shabbos brings you into the experience of this.
Speaker A:And that's why really Shabbos, it says that if the Jews would just keep two Shabbos, we would immediately have Mashiach, meaning that on Shabbos we experience the unity consciousness that we're talking about.
Speaker A:That unity consciousness spills into the six days of the week.
Speaker A:It's so strong in the six days of the week that we don't get lost that it goes into the next Shabbos as well.
Speaker A:We know that now we've gotten it at that point, Moshiach can just come.
Speaker A:That's just two Shabbos.
Speaker A:Yeah.
Speaker C:Yosef, why don't we infiltrate workers unions in Israel and go on strike for two straight Shabbos?
Speaker C:Get like all of like.
Speaker A:It's interesting proposal.
Speaker A:So this would be like the debur of ashirus.
Speaker A:If somebody has enough money.
Speaker A:This would be Deborah of Ashirus is that if you have enough money and power and you would now you could pay people not to go to work.
Speaker A:You'd say, I'm going to pay you to not work.
Speaker A:Maybe speak to Elon.
Speaker A:I don't know.
Speaker A:How much would it cost?
Speaker A:You have to do a Cheshire.
Speaker A:How many workers?
Speaker A:How many people are Hashem Yerrakim still working on Shabbos?
Speaker A:You say, I don't know, make a cheshbon.
Speaker A:I'm just throwing out a number.
Speaker A:Like $5 billion would do it.
Speaker A:$5 billion.
Speaker A:We pay every single person a handsome sum to not work for two Shabbos.
Speaker A:I think if you show me the math and the cheshbon and the business plan for that idea, I'd be happy to take a look at it.
Speaker C:So if we could spend money on Shabbos and we'll be paid back if it's.
Speaker C:Can we take out loans to do this?
Speaker A:So it says you could take out a loan.
Speaker A:You can take out a loan, it says, and Hashem will pay as long as the loan is.
Speaker A:But as long as it's lechovid Shabbos Kodesh.
Speaker A:And you really mean that?
Speaker A:You really mean that someone's doing that just gives all your money.
Speaker A:Like if they're saying, I want more Money and stuff like that.
Speaker A:So you can't make yourself poor.
Speaker A:You can't make yourself poor.
Speaker A:You can't give all your money away.
Speaker A:But for sure, 20% to give.
Speaker A:And if you make a lot of money, like what's one buffet making a year?
Speaker A:What's Elon making a year?
Speaker A:Let's say someone makes a billion dollars a year, so how much does he need to live a year?
Speaker A:I'm saying profits.
Speaker A:Let's say he's making a billion dollar profit.
Speaker A:So he makes a billion dollars a year.
Speaker A:So you have to value.
Speaker A:How much do you need to live?
Speaker A:Let's say $100 million.
Speaker A:Let's say he's got expensive taste.
Speaker A:He needs $100 million a year to live so he can give away 90% of his profits.
Speaker A:That's fine.
Speaker A:Okay, fine.
Speaker A:He'll say, I'm going to make it not such a fancy year.
Speaker A:I'll only live off $50 million.
Speaker A:So you give 95% of your income.
Speaker A:That's fine.
Speaker A:Let's say he's really cutting it.
Speaker A:He said, I know it's going to be a tough year for me.
Speaker A:$10 million, that's what I need.
Speaker A:Whatever.
Speaker A:I'm really going to shoestring budget to give away 99% of your money.
Speaker A:You could do that.
Speaker A:But if a person makes $100,000 a year, it's not going to be so easy.
Speaker A:Things are expensive.
Speaker A:So you can give 20%.
Speaker A:You'll realize that if you give 20%, you give $20,000 a year, you'll see that that $20,000 is going to generate money that year.
Speaker A:The next year you'll have more than $100,000.
Speaker A:Yaakov, what's the.
Speaker B:What does like everyone keep in Shabbos?
Speaker B:Because I've also heard that, for instance, if 10 Jews do four teshuvah, Mashiach will come.
Speaker B:So we need to understand that even Jewish who don't even know they're Jewish, they're supposed to keep covers.
Speaker A:So we learned in the last Torah together that all of us are connected to other people that we have.
Speaker A:It's called Sarai Alafim Sarai Meyer Chamishem.
Speaker A:We're connected to other people.
Speaker A:Our souls are connected to other people.
Speaker A:So if 10 souls are connected to all these other neshamas, so by you doing teshuvah, by you doing something, you're helping other people in this storyline.
Speaker A:So 10 people that are connected to other people, metaphysically, you will help those other people.
Speaker A:If those 10 people that are connected to other people, that's going to be mashpia on those other people.
Speaker A:Let's just see a couple more lines through Shabbos.
Speaker A:That Shabbos is what the Gemara calls a great gift that Hashem said.
Speaker A:Hashem said to Moshe Debinu, I have a very good gift in my hidden treasure house.
Speaker A:Now, if Hashem says I have treasure houses and I have this very special one and I'm going all the way into the inner, inner chambers of my treasure house and I want to give you a gift, there must be something good in there.
Speaker A:We're not talking about just bricks of gold anymore.
Speaker A:We're talking about or diamonds or something.
Speaker A:There must be something special in the deep, deep treasure houses of the King.
Speaker A:He says, I have a gift, Shabbos Shema, and it's called Shabbos.
Speaker A:Shabbos is the gift.
Speaker A:And those that understand Shabbos are living in another world.
Speaker A:The ali dezen is gala akhtus apashot.
Speaker A:Because through Shabbos we get to what's called the unity consciousness of G D.
Speaker A:That is the gift to come into unity consciousness of God.
Speaker A:Ki Shabbos Meir al Emunas Hayichud.
Speaker A:When you get to Shabbos, you get to a place of understanding the unity of G D.
Speaker A:Tomorrow we're going to go deeper into this unity consciousness of Shabbos, Kodesh and the Siyat, the Shema.
Speaker A:We're going to.
Speaker A:This is all going to lead us to a very big topic, which is the famous story I know Yosef loves the story of rebeliezer and the Tanur Shel Achnoi, the great oven of Achnoi.
Speaker A:The famous story of how Rabbi Eliezer made carob trees get up and walk around and change the river and made all sorts of open miracles happen.
Speaker A:And we're going to learn about the principle of yoched verabim, halacha kerabim.
Speaker A:Why we paschen like the majority opinion as opposed to an individual opinion.
Speaker A:We're going to learn that when you can have a majority of people coming to a unity consciousness, that that's going to be greater than a differentiating opinion.
Speaker A:We're going to talk about that, that it's about bringing multiplicity back to unity and paschening like the majority.
Speaker A:We'll talk about this.
Speaker A:We should be zech hamamish to the unity of Shabbos.
Speaker A:We're going to go deeper into this tomorrow morning.
